- Từ
Ngữ Phật Học Việt-Anh
- Ấn
bản Internet 2001
T
Ta, ngã.
Atman (S). Self, ego, personality, soul.
Ta bà, sa
bà. Sahà (S). That which bears, the earth; intp as bearing, enduring; the place of
good and evil; a universe, or great chiliocosm,w here all are subject to transmigration
and which a Buddha transforms. It is divided into three regions tam giới and Mahà
Brahmà Sahàmpati PhạmThiên is its lord.
Ta bà ha.
Svàhà (S). An oblation by fire, also Hail! a brahminical salutation at the end of a
sacrifice. It also means: successful, auspicious, blissful, etc.
Ta già
la. Sàgara (S). The ocean. The Nàga king of the ocean palace north of Mt Meru,
possessed of priceless pearls; the dragon king of rain; his eight year old daughter
instantly attained Buddhahood, v. the Lotus sùtra.
Ta ha.
A miraculous medicine.
Ta kiệt
la. Xem Ta già la.
Ta la.
Sàla, sàla (S). The Sàl tree.
Ta la song
thụ, Ta la lâm. Sàlavana (S). The grove of Sàl trees near Kusinagara, the reputed
place of the Buddha's death.
Ta ma Vệ
đà. Sàma-Veda (S). The 3rd of four books of Veda.
Ta ra.
Tàrà (S). Name of a Goddess related to Avalokitesvara.
Tá ha.
Xem ta bà ha.
Tà.
Deflected, erroneous, heterodox, depraved; the opposite of chính right.
Tà chấp.
Heterodox tenets and attachment to them.
Tà dâm.
Kàmamithyàcàra (S). Unlawful sexual intercourse.
Tà đạo.
Mithya màrga (S). Heterodox ways, or doctrines. Wrong path.
Tà đảo
kiến. Heterodoxy; perverted views or opinions.
Tà giáo.
Heterodox teachings.
Tà hạnh.
Erronous ways, the ninety-six heretical ways; the disciplines of non-Buddhist sects. Tà hạnh
chân như, the phenomenal bhùtatathatà, from which arises the accumulation of misery.
Tà kiến.
Drsti (S). Heterical views, not recognizing the doctrine of moral karma, one of the five
heterodox opinions and ten evils ngũ kiến thập ác.
Tà ma.
Màra (S). The Evil One, the Death personified, the Tempter.
Tà mạn.
Mithyàmana (S). Perverse or evil pride, doing evil for self-advancement; to hold to
heterodox views and and not to reverence the Triratna.
Tà mệnh.
Heterodox or improper ways of obtaining a living on the part of a monk, e.g by doing work
with his hands, by astrology, his wits, flattery, magics, etc. Begging, or seeking alms,
was the orthodox way of obtaining a living.
Tà mệnh
thuyết pháp. The heterodox way of preaching or teaching, for the purpose of making
a living.
Tà pháp.
Heterodoxy, false doctrines or methods.
Tà phiến.
Heterodox fanning, i.e. to influence people by false doctrines.
Tà quán.
Heterodox contemplation.
Tà sơn. A
mountain of error or heterodox ideas; such ideas as great as a mountain.
Tà tính
định (tụ). The accumulation (of suffering) to be endured in purgatory by one of
heterodox nature. One of the three accumulations tam tụ.
Tà tụ.
The accumulation of misery, produced bt false views, one of the tam tụ.
Tà tư.
Depraved and selfish desires, lust.
Tà tư
duy. Heterodox reflection, or thought.
Tà vân.
Clouds of falsity or heterodoxy, which cover over the Buddha-nature in the heart.
Tà võng.
The net of heterodoxy, or falsity.
Tác.
To make, do, act, be; arise.
Tác ác.
To do evil.
Tác bạch.
Jnàpti (S). Announciation, declaration.
Tác cử.
The accusation of sin made against particular monks by the virtuous monk who presides at
the pravàrana gathering on the last day of the summer's rest.
Tác dụng.
Function, activity, act.
Tác gia.
Leader, founder, head of a sect, a term used by Thiền tông.
Tác giả.
Kartr (S). A doer, he who does things, hence the àtman, ego, or person within; the active
element or principle; one of the sixteen non-Buddhist definitions of the soul. Also
kàranà, a cause, maker, creator, deity.
Tác giới.
Obedience to the commandments, external fulfilment of them; also called biểu sắc, in
contrast with vô tác giới, vô biểu sắc the inner grace; moral action in contrast
with inner moral character.
Tác lễ.
To pay one's respect by worship; to make an obeisance.
Tác nghiệp.
Karma produced,i.e. by the action of body, words, and thought, which educe the kernel of
the next rebirth.
Tác nghiệp
căn. Karmìndriya (S). Sense organs which produce karma.
Tác nguyện
môn. To make a vow to benefit self and others, and to fulfl the vow so as to be born
in the Pure Land of Amitàbha. The third of the five doors or ways of entering the Pure
Land.
Tác phạm.
Transgression, sin by action, active sin.
Tác
pháp. Karma, which results from action, i.e. the "deeds" of body or mouth;
to perform ceremonies.
Tác pháp
đắc. To receive ceremonial ordination as a monk.
Tác pháp
giới. The place of assembly for ceremonial purposes.
Tác pháp
sám. One of the three kinds of monastic confession and repentance.
Tác Phật.
To become or be a Buddha; to cut off illusion. attain complete enlightenment, and end the
stage of bodhisattva discipline.
Tác Phật
sự. To do the works ofBuddha; perform Buddhist ceremonies.
Tác thiện
To do good, e.g. worship, bestow alms, etc.
Tác trì
giới. Active keeping of the commandments, active law, in contrast with chỉ trì giới
passive, such as not killing, not stealing, etc.
Tác ý.
Cittotpàda, Cetàna (S). To have the thought arise, be aroused, beget the resolve.
Intentional action, wilful action.
Tái sinh.
Pratisamdhi (S). Rebirth.
Tài.
Vasu, artha (S). Wealth, riches.
Tài chủ.
A wealthy man, rich.
Tài thí,
tài cúng dường. Offerings or gifts of material goods.
Tại.
At, on, in, present.
Tại gia.
At home, a lay man or woman not xuất gia. i.e. not leaving home as a monk or nun.
Tại gia
nhị giới. The two grades of commandments observed by the lay, one the five, the
other the eight ngũ and bát giới. These are the Hìnayàna rules; the Mahàyàna are
the thập thiện giới ten good rules.
Tại gia
xuất gia. One who while remaining at home observes the whole of a monk's or a nun's
rules.
Tại tại
xứ xứ. In every place.
Tại thế.
In the world, while alive here.
Tại triền.
In bonds, i.e chân như tại triền the bhùtatathatà in limitations, e.g. relative v.
Khởi tín luận Awakening of Faith.
Tại tục.
In and of the world, unenlightened; in a lay condition.
Tam.
Tri, trayas (S). Three.
Tam ác.
Three evil paths of transmigration; also tam ác đạo, tam ác thú, the hells, hungry
ghosts, animals.
Tam ác đạo.
The three evil ways.
Tam ác
giác. The three evil mental states: dục desire, sân hate, hại malevolance.
Tam ác
thú. Three evil directions or destinies.
Tam an cư.
Varsàh (S). The three months ơođ summer retreat.
Tam ấn.
Three signs or proofs of a Hìnayàna sùtra: 1-Vô thường non permanence; 2-Vô ngã
non personality; 3-Niết bàn Nirvàna; without these the sùtra is spurious and the
doctrine is of Màra.
Tam bách
tứ thập bát giới. 348 rules for a nun.
Tam bảo.
Triratna, or Ratnatraya (S). The three Precious Ones: Buddha, Dharma, Sangha, i.e. Buddha,
the Law, the Order. Popularly the tam bảo are referred to the three images in the main
hall of monasteries. The centre one is Sàkyamuni, on his left Bhaisajya Dược Sư, and
on his right Amitàbha. Three Gems, three jewels.
Tam bảo
tạng. The Triratna as the treasury of all virtue and merit; also the Tripitaka tam tạng,
sùtras kinh, vinaya luật, luận abhidharma; also sravakas thanh văn, pratyeka-buddhas
duyên giác, bodhisattvas bồ tát.
Tam bảo
vật. The things appertaining to the Triratna, i.e. to the Buddha-temples and images
etc; to the Dharma-the scriptures; to the Sangha-cassock, bowl etc.
Tam bát
nhã. Three perfect enlightenments: (1)-thực tướng bát nhã wisdom in its
essence or reality; (2) quán chiếu bát nhã the wisdom of perceiving the real meaning
of the last; (3) phương tiện or văn tự bát nhã the wisdom of knowing things in
their temporary and changing condition.
Tam bất
hộ. The three that need no guarding, i.e. the tam nghiệp of a Buddha, his body,
mouth and mind which he does not need to guard as they are above error.
Tam bất
kiên pháp. Three unstable things - the body thân, length of life thọ mệnh,
wealth tài sản.
Tam bất
tam tín. This refers to the state of faith in the worshipper; the three bất are
impure, not single, not constant; the three tín are the opposite.
Tam bất
thất. The three never lost, idem tam bất hộ.
Tam bất
thiện căn. Three bad roots, or qualities - desire tham, anger sân, and stupidity
si. Also tam độc.
Tam bất
thoái. The three non-backslidings, i.e. from position attained, from line of action
pursued, and in dhyàna.
Tam bất
tịnh nhục. The three kinds of flesh unclean to a monk.
Tam bệnh.
Three ailments.
Tam bí mật.
The three mysteries, a term of the esoteric school for thân, khẩu, ý; i.e. the symbol;
the mystic word, or sound; the meditation of the mind. Tam bí mật thân is a term for
the mystic letter, the mystic symbol and the image.
Tam bình
đẳng. The esoteric doctrine that the three body, mouth, and mind - are one and
universal. Thus in samàdhi the Buddha "body" is found everywhere and in
averything (pan-Buddha), every sound becomes a "true word", dhàrani or potent
phrase, and these are summed up in mind. Other definitions of the three are: Phật,
Pháp, Tăng the Triratna;
Tâm,
Phật, Chúng sinh. Mind, Buddha, and the living.
Tam bình
đẳng địa. The three universal positions or stages, i.e. the three states
expressed by không, vô tướng, and vô nguyện.
Tam bệnh.
Three ailments (1) (a) Tham lust, for which the bất tịnh quán meditation on
uncleaness is the remedy; (b) Sân anger or hate, remedy từ bi quán meditation on
kindness and pity or compassion; (c) Si stupidity ignorance, remedy nhân duyên quán
meditation on causality. (2) (a) Báng slander of Mahàyàna; (b) Ngũ nghịch tội the
five gross sins; (c) to be a "heathen" or outsider.
Tam bồ
đề. Sambodhi (S). Chính đẳng giác. Perfect universal awareness, perfectly
enlightened.
Tam Ca diếp.
Three brothers Kàsyapa, all three said to be disciples of the Buddha: Ưu lâu tần loa
Ca diếp Uruvilva Kàsyapa, Già da Ca diếp Gaya Kàsyapa, Na đề Ca diếp Nadi Kàsyapa.
Tam căn.
The three (evil) roots - desire, hate, stupidity, idem tam độc. Another group is the
three grades of good roots, or abilities, thượng, trung, hạ superior, medium and
inđerior. Another is the three grades of faultlessness tam vô lậu căn.
Tam cấu.
The three defilers - desire, hate, stupidity (or ignorance)
Tam chân
như. Three aspects of the bhùtatathatà, implying it is above the limitations of
form, creation, or a soul: (1) (a) vô tướng chân như without form; (b) vô sinh
chân như without creation; (c) vô tính chân như without anything that can be called
a nature for comparison; e.g. chaos, or primal matter. (2) (a) thiện pháp chân như
the bhùtatathatà as good; (b) bất thiện pháp chân như as evil; (c) vô ký pháp
chân như as neutral.
Tam chi (tỷ
lượng). Three members of a syllogism: pratijnà tông the proposition, hetu nhân
the reason, udàharana dụ the example. cf Nhân minh.
Tam chiếu.
The three shinings; the sun first shining on the hill-tops, then the valleys and plains.
So, according to Thiên Thai teaching of the Hoa Nghiêm sùtra, the Buddha's doctrine had
three periods of such shining: (a) first, he taught the Hoa Nghiêm sùtra, transforming
his chief disciples into bodhisattva; (b) second, the Hìnayàna sùtras in general to
sravaka and pratyeka-buddha in the Lumbini garden; (c) the phương đẳng sùtras down
to the Niết bàn kinh for all the living.
Tam chủng.
Three kinds, sorts, classes, categories, etc.
Tam chủng
ba la mật. The three kinds of pàramità ideals, or methods of perfection: (a) Thế
gian ba la mật that of people in general relating to this world; (b) xuất thế gian
ba la mật that of sràvakas and pratyeka buddhas; (c) xuất thế gian thượng thượng
ba la mật the supreme one of bodhisattvas, relating to the future life of all.
Tam chủng
cúng dường. Three modes of serving (the Buddha, etc.): (a) Lợi cúng dường
ọfferings of incense, flowers, food, etc.; (b) Kính cúng dường of praise and
reverence; (c) Hạnh cúng dường of right conduct.
Tam chủng
chỉ quán. Three Thiên Thai modes of entering dhyàna: (a) Tiệm thứ gradual,
from the shallow to the deep, the simple to the complex; (b) bất định irregular,
simple and complex mixed; (c) viên đốn immediate and whole.
Tam chủng
dục. The three kinds of desire - food, sleep, sex.
Tam chủng
duyên từ. Xem tam chủng từ bi.
Tam chủng
đại trí. The three major kinds of wisdom: (a) vô sư trí self acquired,no master
needed; (b) tự nhiên trí unacquired and natural; (c) vô nghi trí universal.
Tam chủng
địa ngục. The three kinds of hells - hot, cold, and solitary.
Tam chủng
đoạn. The three kinds of uccheda, cutting off, excision, or bringing to an end: (1)
(a) tự tính đoạn with the incoming of wisdom, passion or illusion ceases of itself;
(b) bất sinh đoạn with realization of the doctrine that all is không unreal, evil
karma ceases to arise; (c) duyên phược đoạn illusion being ended, the causal nexus
of the passions disappear and the attraction of the external ceases. (2) The three sràvakas
or ascetic stages are: (a) kiến sở đoạn ending the condition of false views; (b) tu
hành đoạn getting rid of desire and illusion in practice; (c) phi sở đoạn no more
illusion or desire to be cut off.
Tam chủng
giáo tướng. The three modes of the Buddha's teaching of the South Sects; đốn
immediate; tiệm gradual or progressive; bất định indeterminate.
Tam
chủng hữu. Three
kinds of existence (a) Tương đối hữu that of qualities, as of opposites, e.g.
length and shortness; (b) giả danh hữu that of phenomenal things so-called, e.g. a
jar, a man; (c) pháp hữu that of the nounenal, or imaginary, understood as facts and
not as illusions, such as a "hare's horn" or a "turtle fur".
Tam chủng
không. The three voids or immaterialities. The first set of three is (a) không; (b)
vô tướng; (c) vô nguyện; xem tam tam muội. The second (a) ngã; (b) pháp; (c)
câu không, the self, things, all phenomena as empty or immaterial. The third relates to
charity (a) giver; (b) receiver; (c) gift, all area empty tam luân không tịch.
Tam chủng
kiến hoặc. Three classes of delusive views, or illusions - those common to
humanity; those of inquiring mind; and those of the learned and settled mind.
Tam chủng
sám hối pháp. Three modes of repentance: (a) vô sinh sám to meditate on the way
to prevent wrong thoughts and delusions; (b) thủ tướng sám to seek the presence of
the Buddha to rid one of sinful thoughts and passions; (c) tác pháp sám in proper form
to confess one's breech of the rules before the Buddha and seek remission.
Tam chủng
quán đỉnh. The threekinds of baptism: (1) (a) Ma đỉnh quán đỉnh every
Buddha baptizes a disciple by laying a hand on his head; (b) thụ ký by predicting
Buddhahood to him; (c) phóng quang by revealing his glory to him to his profit. (2)
Shingon Chân ngôn tông has (a) baptism on acquiring the mystic word; (b) on remission
of sin and prayer for blessing and protection; (c) on seeking for reward in the next life.
Tam chủng
quang minh. The three kinds of lights: (a) external -sun, moon, stars, lamps, etc.;
(b) dharma, or the light of right teaching and conduct; (c) the effulgence or bodily halo
emitted by Buddha, bodhisattva, deva.
Tam chủng
sắc. Three kinds of rùpa, i.e. appearance or object: (1) (a) visible objects; (b)
invisible objects, e.g. sound; (c) invisible, immaterial, or abstract objects. (2) (a)
colour; (b) shape; (c) quality.
Tam
chủng sinh. The
three sources, or causes of the rise of the passions and illusions: (a) Tưởng sinh the
mind, or active thought; (b) tướng sinh the objective world; (c) lưu chú sinh their
constant interaction, or the continuous stream of latent predispositions.
Tam chủng
tam muội. The three meditations on the relationship of the noumenal and phenomenal
of the Hoa Nghiêm tông: (a) lý pháp giới the universe as law or mind, that all
things are chân như, i.e. all things or phenomena are of the same Buddha-nature, or the
Absolute; (b) lý sự vô ngại pháp giới that the Buddha-nature and the thing, or
the Absolute and phenomena are not mutually exclusive; (c) sự sự vô ngại pháp giới
that phenomena are not mutually exclusive, but in a common harmony as part of the whole.
Tam chủng
tam quán. The three types of meditation on the principles of tam đề, i.e. không,
giả, trung.
Tam chủng
tâm khổ. The three kinds of mental distress, desire tham, anger sân, stupidity si;
idem tam độc.
Tam chủng
tịnh nghiệp. The threfold way of obtaining a pure karma, idem tam phúc
Tam chủng
thanh tịnh. The three purities of a bodhisattva: (a) Tâm thanh tịnh a mind free
from all impurity; (b) thân thanh tịnh a body pure because never to be reborn save by
transformation; (c) tướng thanh tịnh an apparence perfectly pure and adorned.
Tam chủng
thân. The Thiên Thai school has a definition of sắc thân the physical body of
Buddha; pháp môn thân his psychological body with its vast variety; thật tướng thân
his real body or dharmakàya. The esoteric sect ascribes a trikàya to each of its
honoured ones.
Tam chủng
thiên. Three definitions of heaven: (a) as a name, o oname, or title, e.g. divine
king, son of Heaven, etc.; (b) as a place for rebirth, the heavens of the gods; (c) the
pure Buddha-land.
Tam chủng
thiện căn. The three kinds of good roots - almsgiving bố thí, mercy từ bi, and
wisdom trí tuệ.
Tam chủng
thị đạo. Three ways in which bodhisattvas manifest themselves for saving those
suffering the pains of hell, i.e. thân physically, by supernatural powers, change of
form, etc.; ý mentally, through power of memory and enlightenment; khẩu orally, by
moral exhortation.
Tam
chủng thường. A Buddha in his three eternal qualities: (a) bản tính thường
in his nature or dharmakàya pháp thân; (b) bất đoạn thường in his unbroken
eternity, sambhogakàya báo thân; (c) in his continuous and eternally varied forms,
nirmànakàya ứng hóa thân. (c) tương tục thường
Tam chủng
từ bi (duyên từ). The three reasons of a bodhisattva's pity: because all beings
are like helpless infants chúng sinh duyên từ bi; because of his knowledge of all laws
and their consequences pháp duyên từ bi; without external cause, i.e. because of his
own nature, vô duyên từ bi.
Tam chủng
tướng. The three kinds of appearance: (1) In logic, the three kinds of percepts:
(a) Tiêu tướng inferential, as fire is inferred in smoke; (b) hình tướng formal,
or spatial, as length, breadth, etc. (c) thể tướng qualitative, as heat is in fire,
etc. (2) (a) Giả danh tướng names, which are merely indications of the temporal; (b)
pháp tướng dharmas, or things; (c) vô tướng tướng the formless - all threes are
incorrect positions.
Tam chủng
viên dung. Three kinds of unity or identity of: (a) Sự lý phenomena with
"substance" e.g. waves and the water; (b) Sự sự phenoma with phenoma, e.g.
wave with wave; (c) Lý lý substance with substance, e.g. water with water.
Tam chuyển
pháp luân. The three turns of the law-wheel when the Buddha preached in the Deer
Park Lộc Uyển: (a) thị chuyển indicative, i.e. postulation and definition of the tứ
đế four noble truths; (b) khuyến chuyển hortative, e.g. khổ đương tri
suffering should be diagnosed; (c) chứng chuyển evidential, e.g. I have overcome
suffering etc.
Tam chướng.
The three vighna, i.e. hinderers or barriers of which three groups are given: (1) (a) phiền
não chướng the passions; (b) nghiệp chướng the deeds done; (c) báo chướng the
retributions. (2) (a) bì phiền não chướng; (b) nhục phiền não chướng; (c) tâm
phiền não chướng skin, flesh and heart (or mind) troublers, i.e. delusions from
external objects, internal views, and mental ifnorance. (3) tam trọng chướng the
three weighty obstructions: (a) ngã mạn self-importance; (b) tật đố envy;(c) tham
dục desire.
Tam cụ túc.
The three essential articles for worship: flower vase, candlestick and censer.
Tam cử.
The three exposures, i.e. the three sins of a monk, each entailing his unfrocking - wilful
non confession of sin, unwillingness to repent, claiming that lust is not contrary to the
doctrine.
Tam cực
thiểu. The three smallest things, i.e. an atom, as the smallest particle of matter;
a letter, as the shortest possible name; a ksana, as the shortest periodof time.
Tam cương.
The three bonds, i.e. directors of a monastery: (a) thượng tọa sthavira, elder,
president; (b) tự chủ, viện chủ vihàrasvàmin, trụ trì the abbot; (c) duy na
karmàdana who directs the monks.
Tam diệu
hạnh. A muni, recluse or monk, who controls his body, mouth, and mind thân khẩu
ý. Also tam mâu ni.
Tam dục.
The three lusts, i.e. for form, carriage or beauty, and refinement or softness to the
touch.
Tam
duyên. The three nidànas or links with the Buddha resulting from calling upon him, a
term of the Pure land sect: (1) thân duyên that he hears those who call his name, sees
their worship, knows their hearts and is one with them; (2) cận duyên that he shows
himself to those who desire to see him; (3) tăng thượng duyên that at every
invocation aeons of sin are blotted out, and he and his sacred host receive such a
disciple at death.
Tam dư.
The three after death remainders, or continued mortal experiences of sràvakas and
pratyeka-buddhas who mistakenly think they are going to vô dư niết bàn final
nirvàna, but will still find phiền não dư further passion and illusion, nghiệp dư
further karma and quả dư continued rebirth, in realms beyond tam giới trailokya.
Tam đại.
The three great characteristics of the chân như bhùtatathatà ìn the Khởi tín luận
Awakening of Faith: (1) Thể đại the greatness of the bhùtatathatà in its essence or
substance; it is chúng sinh tâm chi thể tính the embodied nature of the mind of all
the living, universal, immortal, immutable, eternal; (2) Tướng đại the greatness of
its attributes or manifestations, perfect in wisdom and mercy, and every achievement. (3)
Dụng đại the greatness of its functions and operations within and without, perfectly
transforming all the living to good works and good karma now and hereafter.
Tam đàn.
The three kinds of dàna, i.e. charity; giving of goods, of the dharma, of abhaya or
fearlessness. Idem tam thí.
Tam đạo.
(1) The three paths all have to tread; luân hồi tam đạo, tam luân, i.e. (a) phiền
não đạo, hoặc đạo the path of misery, illusion, mortality; (b) nghiệp đạo
the path of works, action, or doing, productive of karma (c) khổ đạo the resultant
path of suffering. As ever recurring they are called the three wheels. (2) Thanh, Duyên,
Bồ, sràvakas, pratyeka-buddhas, bodhisattvas.
Tam đạt.
Xem tam minh.
Tam đẳng.
The three equal and universal characteristics of the one Tathàgata, an esoteric
definition: (1) (a) his body thân; (b) discourse ngữ ;(c) mind ý (2) (a) his life or
works tu hành; (b) spiritual body pháp thân; (c) salvation độ sinh; in their equal
values and universality.
Tam đẳng
lưu. Three equal or universal currents or consequences, i.e. chân đẳng lưu the
certain consequences that follow on a good, evil, or neutral kind of nature, respectively;
giả đẳng lưu the temporal or particular fate derived from a previous life's ill
deeds, e.g. shortened life from taking life; phân vị đẳng lưu each organ as
reincarnated according to its previous deeds, hence the blind.
Tam đề.
The three dogmas. The "middle school" of Thiên Thai says tức không, tức giả,
tức trung; (a) by không sùnya is meant that things causally produced are in their
essential nature unreal (or immaterial); (b) giả though things are unreal in their
essential nature their derived forms are real; (c) trung but both are one, being of the
one như or reality. These three dogmas are founded on a verse of Nàgàrjuna: Nhân
duyên sở sinh pháp, Ngã thuyết tức thị không, Diệc vi thị giả danh, Diệc
thị trung đạo nghĩa. All causally produced phenoma, I say, are unreal, Are but a
passing name, and indicate the "mean".
Tam đề
tương tức. The unity of không, giả, trung, three aspects of the same reality,
taught by the viên giáo as distinguished from the biệt giáo which separates them.
Tam điên
đảo. The three subversions or subverters: tưởng đảo evil thoughts, kiến đảo
false views, tâm đảo deluded mind.
Tam điền.
The three "fields" of varaying qualities of fertility, i.e. bodhisattvas, sràvakas,
and icchantis, respectively producing a hundred fold, fifty fold, one-fold.
Tam đoạn.
The three cutting off or exisions (of hoặc beguiling delusions or perplexities. 1-a-Kiến
sở đoạn to cut off delusions of view, of which Hìnayàna has eighty-eight kinds;
b-Tu sở đoạn in practice, eighty-one kinds; c-Phi sở đoạn nothing left to cut
off, perfect. 2-a-Tự tính đoạn to cut off the nature, or root (of delusion); b-Duyên
phược đoạn to cut off the external bonds, or objective causes (of delusions); c-Bất
sinh đoạn (delusion) no longer arising, therefore nothing produced to cut off. The
third stage in both groups is that of an arhat.
Tam đồ.
The three unhappy gati or ways: (1) Hỏa đồ to the fire of hell; (2) Huyết đồ to
the hell of blood, where as animals they devour each other; (3) Đao đồ the asipattra
hell of swords, where the leaves and grasses are sharp-edged swords.
Tam độc.
The three poisons, also styled tam căn. They are Tham concupiscece or wrong desire; Sân
anger, hate, or resentment; Si stupidity, ignorance, unintelligence, or unwillingness to
accept Buddha-truth; these threes are the source of all the passions and delusions.
Tam đỗng.
Three penetrations.
Tam đức.
The three virtues or powers of which three groups are given below: (1) a-Pháp thân đức,
The virtue, or potency of the Buddha's eternal, spiritual body, the dharmakàya; b-Bát
nhã đức, of his prajnà, or wisdom, knowing all things in their reality; c-Giải
thoát đức, of his freedom from all bonds and his sovereign liberty. Each of these has
the four qualities of thường, lạc, ngã, tịnh, eternity, joy, ersonality, and
purity. (2) a-Trí đức, the potency of his perfect knowledge; b-Ly đức, of his
cutting off all illusion and perfecting of supreme nirvàna; the above two are tự lợi
for his own advantage; c-Ân đức, of his universal grace and salvation, which tha lợi
bestows the benefits he has acquired on others. (3) a-Nhân viên đức, The perfection
of his causative or karmaic works during his three great kalpas of preparation; b-Quả viên
đức, the perfection of the fruit, or results in his own character and wisdom; c-Ân
viên đức, the perfection of his grace in the salvation of others.
Tam giả.
Prajnapti (S). The word giả in Buddhist terminology means that every thing is merely
phenomenal, and consist of derived elements; nothing therefore has real existence, but all
is empty and unreal hư vọng bất thật. The three giả are pháp things, thụ
sensations, and danh names.
Tam giả
thí thiết, tam nhiếp đề. The three fallacious postulates in regard to pháp,
thụ, danh. Tam giả quán the meditation on the above.
Tam giác.
The three kinds of enlightenment: (1) (a) tự giác enlightenment for self; (b) giác tha
for others; (c) giác hạnh viên mãn perfect enlightenment and accomplishment; the
first is an arhat's, the first and second a bodhisattva's, all three a Buddha's. (2) From
the Awakening of Faith Khởi tín luận: (a) bản giác inherent, potential
enlightenment or intelligence of every being ; (b) thủy giác initial, or early stages
of such enlightenment brought about through the external perfuming or influence of
teaching, working on the internal perfuming of subsconscious intelligence; (c) cứu cánh
giác completion of enlightenment the subjective mind in perfect accord with the
subsconcious mind, or the inherent intelligence.
Tam giác
đàn. A three-cornered altar in the fire-worship of Chân Ngôn tông, connected with
exorcism.
Tam giải
thoát môn, The three emancipations, idem Tam không and Tam tam muội. They are
không giải thoát môn, vô tướng giải thoát môn, vô tác giải thoát môn.
Tam giáo.
The three teachings, i.e. Nho Confucianism, Phật Buddhism and Đạo Taoism; or Khổng,
Lão, Thích Confucianism, Taoism, Buddhism. In Japan they are Shinto thần đạo,
Confucianism and Buddhism. In Buddhism the term is applied to the three periods of Sàkyamuni's
own teaching of which there are several definitions: (1) The Giang Nam school describe his
teaching as (a) tiệm progressive or gradual; (b) đốn immediate; (c) bất định
indeterminate. (2) Quang Thống describes the three are: (a) tiệm progressive for
beginners; (b) đốn immediate for the more advanced; (c) viên complete for the most
advanced. (3) The Nam Sơn deals with (a) Tính không of Hìnayàna; (b) Tướng không
of Mahàyàna; (c) Duy thức viên the perfect idealism. Thiên Thai accepts the division
of tiệm, đốn and bất định for pre-Lotus teaching trước thời Pháp Hoa, but
adopts tiệm, đốn, viên with the Lotus as the perfect teaching; it also has the
division of tam tạng giáo, thông giáo and biệt giáo.
Tam giới.
The three sets of commandments, or precepts, i.e. the ten for the ordained who have left
home, the eight for the devout at home, and the five for the ordinary laity.
Tam giới.
Trailokya, Triloka (S). The three realms; also tam hữu. It is the Buddhist metaphysical
equivalent for the Brahmanic cosmological bhuvana-traya, or triple world of bhùr, bhuvah,
and svar, earth, atmosphere and heaven. The Buddhist three are dục, sắc, and vô sắc
giới, (a) Dục Kàmadhàtu is the realm of sensuous desire, of dâm sex and thực
food; it includes the six heavens of deire sáu cõi trời dục, the human world, and
the hells; (b) Sắc giới Rùpadhàtu is the realm of form, meaning chất ngại that
which is substantial and resistant; it is above the lust-world and contains bodies,
palaces, things, all mystic and wonderful, it is represented in the tứ thiền thiên
Brahmalokas; (c) Vô sắc giới Arùpadhàtu, or arùpyadhàtu, is the formless realm of
pure-spirit, where there is no bodies, places, things, at any rate none to which human
terms would apply, but where the mind dwells in mystic contemplation; its extent is
indefinable, but it is conceived of in four stages, i.e. tứ không xứ the four
"empty" regions, or regions of space in the immaterial world, which are tứ vô
sắc the four formless realms, or realms beyond form; being above the realm of form,
their bounds cannot be defined.
Tam giới
duy nhất tâm. The triple world is but one mind; from a verse of Hoa Nghiêm sùtra;
it proceeds Tâm ngoại vô biệt pháp, Tâm Phật cập Chúng sinh, thị tam vô
sai biệt "outside mind there is no other thing; mind Buddha and all the living,
these there are not different"; in other words there is no differentiating between
these three, for all is mind.
Tam giới
duy tâm. Tribhàvacittamàtra (S). The threefold existence is nothing but the mind.
Tam giới
hỏa trạch. The burning house of the triple world, as in the Lotus parable.
Tam giới
hùng. The hero of the trailokya, Buddha.
Tam giới
sàng. The sick-bed of the trailokya, especially this world of suffering.
Tam giới
tạng. The trailokya-garba, the womb or storehouse of all the transmigrational.
Tam giới
tôn. The honoured one of the three worlds, i.e. Buddha.
Tam giới
từ phụ. The kindly father of the triple world, Buddha.
Tam hạnh.
Three lines of action that affect karma, i.e. phúc hạnh the ten good deeds thập thiện
that cause happy karma; Tội hạnh the ten evil deeds thập ác that cause unhappy
karma; bất động hạnh (nghiệp) or vô động hạnh karma arising without
activity, e.g. meditation on error and its remedy.
Tam hòa.
The union of the three, i.e. căn indriya, cảnh àlambana, thức vijnàna, i.e. organ,
object, cognition.
Tam hỏa.
The three fires - desire, hate, and stupidity. Xem tam độc.
Tam hoặc.
A Thiên Thai classification of the three illusions; also styled tam phiền não trials
or temptations, tam lậu leakages, tam cấu uncleanesses, tam kết bonds. The first of
the following three is common to all disciples, the two last to bodhisattvas. They arise
from a-Kiến Tư hoặc things seen and thought, i.e. illusions from imperfect perception
with temptation to love, hate, etc.; to be rid of these false views and temptations is the
discipline and nirvàna of ascetic or Hìnayàna Buddhists. Mahàyàna proceeds further in
and by its bodhisattva aims, which produce their own difficulties, i.e. b-Trần sa hoặc
illusion and temptation through the immense variety of duties in saving men; and c-Vô
minh hoặc the illusions and temptations that arise from failure philosophically to
understand things in their reality.
Tam học.
The "three studies" or vehicles of learning - discipline giới, meditation định,
wisdom tuệ. Threefold formation: moral formation, spiritual formation, formation of
wisdom. Also the Tripitaka tam tạng; the giới being referred to the luật vinaya, the
định to the sùtras, and the tuệ to the sàstras.
Tam hữu.
The three kinds of bhava, or existence; idem tam giới. The three states of mortal
existence in the trailokya, i.e. in the realms of desire, of form, and beyond form.
Another definition is hiện hữu present existence, or the present body and mind;
đương hữu in a future state; trung hữu antarà-bhava in the intermediate state.
Tam hữu
đối. The three sets of limitation on freedom: (a) direct resistance or opposition;
(b) environment or condition; (c) attachment.
Tam hữu
vi pháp. The three active, or functioning dharmas: (1) pratigha, matter or form. i.e.
that which has "substantial resistance"; (2) mind; and (3) phi sắc phi tâm
entities neither of matter nor mind. Tam hữu vi tướng. The three forms of all
phenomena, birth, stay (i.e. life), death; utpàda, sthiti, and nirvàna.
am kết.
The three ties: (1) kiến kết the tie of false views, e.g. of a permanent ego. (2) giới
thủ kết (3) nghi kết
Tam khoa.
The three categories of ngũ ấm, thập nhị xứ, thập bát giới.
Tam khổ.
The three kinds of dukkha, pain, or suffering: khổ khổ that produced by direct causes;
hoại khổ by loss or deprivation; hành khổ by the passing or impermanency of all
things.
Tam kiên.
The three sure or certain things are thân, mệnh and tài. i.e. the reward of the true
disciple is an infinite body or personality, an endless life, and boundless (spiritual)
possessions, vô cực chi thân, vô cùng chi mệnh, vô tận chi tài.
Tam kiếp.
The three asankheya kalpas, the three countless aeons, the period of a bodhisattva's
development; also the past trang nghiêm, the present hiền, and the future tinh tú kiếp.
Tam kinh
nhất luận. The three sùtras and one sàstra on which the Pure-land sect bases its
teaching: Phật thuyết vô lượng thọ kinh, Phật thuyết quán vô lượng thọ
kinh, Phật thuyết A di đà kinh; Thiên thân Tịnh độ luận.
Tam lạc.
The three joys - the joy of being born a deva, the joy of meditation, the joy of nirvàna.
Tam lạc
xoa. The three laksa; a laksa is a mark, sign, token, aim, object; it is also 100,000,
i.e. an ức. The three laksa of the esoteric sects are the tự or magic word, ấn
symbol, and bản tôn object worshipped.
Tam kỳ
bách (đại) kiếp. The period necessary for a bodhisattva to become a Buddha, i.e.
three asankhyeyas to attain the lục độ and 100 kalpas to acquire the thirty-two tướng
or characteristic marks of a Buddha.
Tam lậu.
The three affluents that feed the stream of mortality, or transmigration: dục desire; hữu
(material, or phenomenal) existence; vô minh ignorance (of the way of escape).
Tam luân.
The three wheels: (1) The Buddha's (a) body or deeds; (b) mouth or discourses; (c) mind or
ideas. (2) (a) thần thông (or biến) his supernatural powers, or powers of self
transformation, associated with thân body; (b) ký tâm luân his discriminating
understanding of others, associated with ý mind; (c) giáo thành luân or chính giáo
luân his (oral) powers of teaching, associated with khẩu mouth. (3) Similarly (a) thần
túc luân; (b) thuyết pháp luân; (c) ức niệm luân. (4) hoặc, nghiệp and khổ.
The wheel of illusion hoặc produces karma nghiệp, that of karma sets rolling that of
suffering khổ, which in turn sets rolling the wheel of illusion. (5) (a) impermanence
vô thường; (b) uncleanness bất tịnh; (c) suffering khổ.
Tam luân
giáo. The three periods of the Buddha's teaching as defined by Paramàrtha chân đế:
(a) chuyển pháp luân the first rolling onwards of the law-wheel, the first seven years
teaching of Hìnayàna, i.e. tứ đế, and không; (b) chiếu pháp luân illuminating
or explaining the law-wheel, the thirty years teaching of the bát nhã prajnà or wisdom
sùtras, illuminating không, and by không illuminating hữu reality; (c) trì pháp
luân maintaining the law-wheel, i.e. the remaining years of teaching of the deeper truths
of không hữu both unreality and reality. Also the three-fold group of the Lotus schhol:
(a) căn bản pháp luân radical or fundamental, as found in Hoa Nghiêm sùtra; (b) chi
mạt pháp luân branch and leaf, i.e. all other teaching; until (c) nhiếp mạt qui bản
pháp luân branches and leaves are reunited with the root in the Lotus sùtra Pháp hoa
kinh.
Tam luân
thế giới. The three wheel world, i.e. phong, thủy, kim luân. Every world is
founded on a wheel or whirling wind; above this is one with water; above this is one with
metal, on which its nine mountains and eight seas are formed.
Tam luân
tướng. The three-wheel condition -giver, receiver, gift.
Tam luận
tông. Màdhyamika (S). The Middle School bases its doctrines on three sàstras: Trung
quán luận Màdhyamika-sàstra Treatise on the Màdhyaka, Thập nhị môn luận
Dvàdasanikàya-sàtra Treatise on the twelve gates, Bách luận Sata-sàstra Treatise on
the hundred verses.
Tam lực.
The three powers, of which there are various groups: 1-a- personal power;
b-Tathàgata-power; c-power of the Buddha within. 2-a- power of a wise eye to see the
Buddha-medecine (for evil); b- of diagnosis of ailment; c- of suiting and applying the
medecine to the disease. 3-a- the power of Buddha; b- of samàdhi; c- of personal
achievement or merit.
Tam lực
kệ. The triple power verse: Dĩ ngã công đức lực In the power of my
virtue, Như Lai gia trì lực And the aiding power of the Tathà gata, Cập dữ
pháp giới lực And the power of the spiritual realm, Chu biến chúng sinh giới
I can go anywhere in the land of the living.
Tam ma.
Sama (S). Level, equal, same etc; cf tam muội and bình đẳng.
Tam ma bán
da. Samàpanna (S). In the state of samàdhi.
Tam ma bạt
đề. Samàdhi (S). Mental concentration.
Tam ma bì
đà. Sama-veda (S). The third of the four Vedas.
Tam ma đề.
Samàdhi (S). Mental concentration.
Tam ma địa.
Samàdhi (S). Mental concentration.
Tam mạn
đà. Samanta (S) Tr. by đẳng, phổ, biến. Universal, everywhere. Samantagandha
(S). Phổ huân, universal fragrant; a tree in paradise; a title of a Buddha.
Tam mạn
đa bạt đà la. Samantabhadra (S). Fouguen (J). Phổ Hiền. Pervading goodness,
or "all gracious'. Also Biến Cát universal fortune; also styled Visvàbhadra. The
principal Bodhisattva of Nga Mi sơn. He is the special patron of followers of the Lotus Sùtra.
He is usually seated on a white elephant, and his abode is said to be in the East. He is
one of the four Bodhisattvas of the Yoga school.
Tam mật.
The three mystic things: the body, mouth (i.e.voice), and mind of the Tathàgata Như Lai,
which are universal, all things being this mystic body, all sounds this mystic voice, and
all thoughts this mystic mind. All creatures in body, voice, and mind, are only
individualized parts of the Tathàgata, but illusion hides their Tathàgata from them. The
esoterics seek to realize their Tathàgata nature by physical signs and postures, by
voicing of chân ngôn dhàranis and by meditations so that nhập ngã ngã nhập He may
enter me and I Him, which is the perfection of siddhi tất địa.
Tam mật
lục đại. The three mystic things associated with the six elements, i.e. the
mystic body is associted with earth, water and fire; the mystic words with wind and space;
the mystic mind with thức consciousness (or cognition).
Tam mật
tương ưng. The three mystic things, body, mouth, and mind of theTathàgata are
identical with those of all the living, so that even the fleshly body born of parents is
the dharmakàya, or body of Buddha.
Tam miệu.
Samyak (S). Chính đẳng, Perfect, right.
Tam miệu
tam bồ đề. Samyakcambodhi (S). Correct universal intelligence, Chính biến tri
(đạo). Correct equal or universal enlightenment Chính đẳng giác. Correct universal
perfect enlightenment Chính đẳng chính giác. An epithet ođ every Buddha. The full
term is anuttara-samyak-sambodhi, perfect universal enlightenment, knowledge, or
understanding; omniscience.
Tam miệu
tam phật đà. Samyaksambuddha (S). The third of the ten titles of Buddha defined as
Chính biến tri or Chính đẳng giác one who has perfect universal knowledge or
understanding, omniscient.
Tam minh.
Te-vijja (P). Threefold knowledge. Tam minh kinh Tevijja-vacchagota-sutta.
Tam minh.
The three insights; also tam đạt. Applied to Buddhas they are called tam đạt, to
arhats tam minh: a-Túc mệmh minh insight into the mortal conditions of self and others
in previous lives; b-Thiên nhãn minh supernatural insight into future mortal conditions;
c-Lậu tận minh nirvàna insight, i.e. into present mortal sufferings so as to overcome
all passions or temptations.
Tam minh
trí. Trividyà (S). The three clear conceptions that: a-All is impermanent vô thường
anitya; b-all is sorrowful khổ dukkha; c-all is devoided of a self vô ngã anàtman.
Tam mục.
The three-eyed, a term for Siva, i.e. Mahesvara; simili for the dharmakàya, or spiritual
body, prajnà or wsdom, and nirvàna emancipation.
Tam muội.
Samàdhi (S). Putting together, composing the mind, intent contemplation, perfect
absorption, union of the meditator with the object of meditation. Also tam ma địa, tam
ma đề, tam ma đế. Interpreted by định or chính định the mind fixed and
undisturbed; by chính thụ correct sensation of the object contemplated; by chính tâm
hành xứ the condition when the motions of the mind are steadied and harmonized
with the object; by tức lự nghi tâm the cessation of distraction and the fixation of
the mind; by đẳng trì the mind held in equilibrum; by sa ma tha i.e. chỉ tức to
stay the breathing. It is described as concentration of the mind (upon an object). The aim
is giải thoát, mukti, deliverance from all the trammels of life, the bondage of the
passions and reincarnations. There are numerous kinds and degrees of samàdhi.
Tam muội
lạc chính thọ ý sinh thân. Samàdhi-sukha-samàpatti-mano-mayakàya (S)
Tam muội
da. Samàya (S) is variously defined as hội coming together, meeting, convention; thời
timely; tông in agreement, at the same class; bình đẳng equal, equalized; cảnh giác
aroused, warned; trừ cấu chướng ridance of unclean hindrances. Especially it is
used as indicating the vows made by Buddhas and bodhisattvas, hence as a tally symbol, or
emblem of the spiritual quality of a Buddha or bodhisattva.
Tam muội
da giới. Samàya-commandments: the rules to be strictly observed before full
ordination in the esoteric sects.
Tam muội
da giới. Samàya world, a general name for the esoteric sect.
Tam muội
da hình. The distinguising symbol of a Buddha or bodhisattva, e.g. the Lotus of Quán
thế Âm.
Tam muội
da hội. The Samàya assembly, i.e. the second of the nine mandalas, consisting of
seventy-three saints represented by the symbols of their power.
Tam muội
da mạn đà la. Samàya-mandala (S). One of the four kinds of magic circles in which
the saints are represented by the symbols of their power, e.g. pagoda, jewel, lotus,
sword.
Tam muội
da thân (hình). The embodiment of Samàya, a term of the esoteric sect; i.e. the
symbol of a Buddha or bodhisattva which expresses his inner nature, e.g. the stùpa as one
of the symbols of Vairocana Đại nhật; the lotus of Quán thế Âm etc. Thân is used
for a Buddha, hình for a bodhisattva. The exoteric sects associate the term with the báo
thân sambhogakàya.
Tam muội
da trí. Samaya wisdom (S). In esoteric teaching, the characteristics of a Buddha or
bodhisattva's wisdom, as shown in the mandala.
Tam muội
hỏa. Fire of samàdhi, the fire that consumed the body of Buddha when He entered
nirvàna.
Tam muội
ma. Samàdhi-màra (S). One of the ten màras, who lurks in the heart and hinders
progress in meditation, obstructs the truth and destroys wisdom.
Tam muội
môn. The different stages of a bodhisattva's samàdhi.
Tam muội
Phật. Samàdhi Buddha (S). One of the ten Buddhas mentioned in the HoaNghiêm Kinh.
Tam muội
tương ưng. The symbols or offerings should tally with the object worshipped, e.g. a
white flower with a merciful or a white image.
Tam muội
vương kinh. Samàdhiràja-sùtra (S). Sùtra of the King of Concentration.
Tam năng
tam bất năng. The three things possible and impossible to a Buddha. He can (a) have
perfect knowledge of all things; (b) know all the natures of all beings, and fathom the
affairs of countless ages; (c) save countless beings. But he cannot (a) annihilate
causality, i.e. karma; (b) save unconditionally; (c) end the realm of the living.
Tam niệm
trụ. Whether all creatures believe, do not believe, or part believe and part do not
believe, the Buddha never rejoices, nor grieves, but rests in his proper mind and wisdom,
i.e. though full of pity, his far-seeing wisdom chính niệm chính trí keeps him above
the disturbances of joy and sorrow.
Tam niệm
xứ. Xem tam niệm trụ.
Tam Niết
bàn môn. The three gates to the city of nirvàna, i.e. Không the Void Vô tướng
Formlessness, and Vô tác Inactivity; idem Tam giải thoát môn.
Tam nghi.
The three doubts - of self, of teacher, of the dharma-truth.
Tam nghịch.
The three unpardonable sins of Devadatta which sent him to the Avici hell - schism,
stening the Buddha to the shedding of his blood, killing a nun.
Tam nghiệp.
Trividhà-dvàra. The three conditions, inheritances, or karmas of which there are several
groups. (1) Deed, word, thought thân, khẩu, ý. (2) (a) Present-life happy karma; (b)
present-life unhappy karma; (c) bất định karma of an unperturbable nature. (3) (a)
Good; (b) evil; (c) neutral karma. (4) (a) Lậu nghiệp karma of ordinary rebirth; (b) vô
lậu nghiệp karma of Hìnayàna nirvàna; (c) phi lậu phi vô lậu karma of neither,
independent of both, Mahàyàna nirvàna. (5) (a) Present deeds and their consequences in
this life; (b) present deeds and their next life consequences; (c) present deeds and
consequences after the next life.
Tam nghiệp
cúng dường. To serve or worship with perfect sincerity of body, mouth and mind.
Tam nghiệp
tương ưng. In worship all three (body, mouth, mind) correspond.
Tam ngữ.
Buddha's three modes of discourse, i.e. without reserve, or the whole truth; tactical, or
partial, adapting truth to the capacity of his hearers; and a combination of both.
Tam nhân.
The six "causes" of the Abhidharma-Kosa Câu xá luận as reduced to three in
the Satya siddi sàstra Thành thật luận, i.e. sinh nhân producing cause, tập nhân
habit cause, y nhân dependent or hypostatic cause, e.g. the six organs lục căn and
their objects lục cảnh causing the cognitions lục thức.
Tam nhân
tam quả. The three causes produce their three effects: (1) Dị thục nhân dị thục
quả differently ripening causes produce differently ripening effects, i.e. every
developed cause produce its developed effect, especially the effect of the present causes
in the next transmigration; (2) Phúc nhân phúc báo blessed deeds produce blessed
rewards, now and hereafter; (3) Trí nhân trí quả wisdom (now) produces wisdom-fruit
(hereafter).
Tam nhẫn.
Three forms of ksànti, i.e. patience (or endurance, tolerance). One of the groups is
patience under hatred Nại oán hại nhẫn, under physical hardship An thế khổ nhẫn,
and in pursuit of the faith Đế sát pháp nhẫn or Vô sanh pháp nhẫn. Another is
patience of the blessed in the Pure Land in understanding the truth they hear Âm hưởng
nhẫn, patience in obeying the truth Nhu thuận nhẫn, patience in attaining absolute
reality Vô sanh pháp nhẫn. Another is patience in the joy of remembering Amitàbha Hỷ
nhẫn, patience in meditation on his truth Ngộ nhẫn, and patience in constant faith
in him Tín nhẫn.Another is the patience of submission, of faith and of obedience.
Tam Phạm.
The three Brahna heavens of the first dhyàna: that of Phạm chúng Brahma-pàrasidya,
the assembly of Brahma; Phạm phụ Brahma-purohitas, his attendants; Đại Phạm Mahàbrahmà,
Great Brahmà.
Tam pháp.
The three dharmas, i.e. giáo pháp the Buddha's teaching; hành pháp the practice of it;
chứng pháp realization or experiential proof of it in bodhi and nirvàna.
Tam pháp
ấn. Xem tam ấn.
Tam phát
tâm. The three resolves of the Khởi tín luận Awakening of Faith: (a) tín thành
tựu phát tâm to perfect the bodhi of faith, i.e. in the stage of faith; (b) giải
hành phát tâm to understand and carry in practice the wisdom; (c) chứng phát tâm
the realization, or proof of, or union with bodhi.
Tam phẩm.
The general meaning is thượng, trung, hạ superior, medium, ihferior.
Tam phẩm
sa di. The three grades of sràmanera, i.e. 7-13 years old styled khu ô sa di, 14-19
ứng pháp sa di, and 20 and upwards danh tự sa di.
Tam phẩm
tất địa. The three esoteric kinds of siddhi, i.e. complete attainment, supreme
felicity. They are thượng superior, to bo born in the Mật nghiêm quốc Vairocana
Pure-land, trung medium in one of the other Pure-lands among which is the Western
Paradise, hạ inferior in the Tu la cung Sun palaces among the devas. Also styled tam phẩm
thành tựu,
Tam phẩm
thính pháp. The three grades of hearers, i.e. thượng with the thần spirit,
trung with the tâm mind, hạ with the nhĩ ears.
Tam phân
khoa kinh. The three divisions of a treatise on a sùtra, i.e. tự phần
introduction, chính tông phần discussion of the subject, lưu thông phần
application.
Tam Phật
bồ đề. The bodhi, or wisdom, of each of the trikàyas tam thân, i.e that under
the bodhi-tree, that of parinirvàna, that of tathàgata-garba in its eternal nirvàna
aspect.
Tam Phật
đà. Sambuddha (S). The truly enlightened one, or correct enlightenment.
Tam Phật
ngữ. The Buddha's three modes of discourse - unqualified, i.e. out of the fullness
of his nature; qualified to suit the intelligence of his hearers; and both.
Tam Phật
tính. The three kinds of Buddha-nature: 1-Tự tính trụ Phật tính the
Buddha-nature which is in all living beings, even those in the three evil paths; 2-Dẫn
xuất Phật tính the Buddha-naure developed by the right discipline; 3-Chí đắc quả
Phật tính the final or perfect Buddha-nature.
Tam Phật
thân. Xem tam thân.
Tam phật
tử. All the living are Buddha-sons, but they are of three kinds - the commonalty are
ngoại tử external sons; the followers of the two inferior Buddhist vehicles tiểu and
trung thừa are thứ tử, secondary sons; the bodhisattvas (i.e. mahàyànists) are đạo
tử true sons.
Tam phúc.
The three (sources of) felicity: (1) The Vô lượng thọ kinh has the felicity of (a)
thế phúc filial piety, regard for elders, keeping the ten commandments; (b) giới
phúc of keeping the other commandments; (c) hành phúc of resolve on complete bodhi and
the pursuit of Buddha-way. (2) The Câu xá luận has the blessedness of: (a) thí loại
phúc almsgiving, in evoking resulting wealth; (b) giới loại phúc observance of the
tính giới (against killing, stealing, adultery, lying) and the già giới (against
alcohol, etc.), in obtaining a happy lot in the heavens; (c) tu loại phúc observance of
meditation in obtaining final escape from the mortal round.
Tam phúc
nghiệp. The three things that bring a happy lot - almsgiving, impartial kindness and
love, pondering over the demands of the life beyond.
Tam phược.
The three bonds - desire, anger, stupidity. Xem tam độc.